Whether God Moves the Created Intellect Immediately?
Objection 1: It would seem that God does not immediately move the
created intellect. For the action of the intellect is governed by its
own subject; since it does not pass into external matter; as stated
in _Metaph._ ix, Did. viii, 8. But the action of what is moved by
another does not proceed from that wherein it is; but from the mover.
Therefore the intellect is not moved by another; and so apparently
God cannot move the created intellect.
Obj. 2: Further, anything which in itself is a sufficient principle
of movement, is not moved by another. But the movement of the
intellect is its act of understanding; in the sense in which we say
that to understand or to feel is a kind of movement, as the
Philosopher says (De Anima iii, 7). But the intellectual light which
is natural to the soul, is a sufficient principle of understanding.
Therefore it is not moved by another.
Obj. 3: Further, as the senses are moved by the sensible, so the
intellect is moved by the intelligible. But God is not intelligible
to us, and exceeds the capacity of our intellect. Therefore God
cannot move our intellect.
_On the contrary,_ The teacher moves the intellect of the one taught.
But it is written (Ps. 93:10) that God "teaches man knowledge."
Therefore God moves the human intellect.
_I answer that,_ As in corporeal movement that is called the mover
which gives the form that is the principle of movement, so that is
said to move the intellect, which is the cause of the form that is
the principle of the intellectual operation, called the movement of
the intellect. Now there is a twofold principle of intellectual
operation in the intelligent being; one which is the intellectual
power itself, which principle exists in the one who understands in
potentiality; while the other is the principle of actual
understanding, namely, the likeness of the thing understood in the
one who understands. So a thing is said to move the intellect,
whether it gives to him who understands the power of understanding;
or impresses on him the likeness of the thing understood.
Now God moves the created intellect in both ways. For He is the First
immaterial Being; and as intellectuality is a result of immateriality,
it follows that He is the First intelligent Being. Therefore since in
each order the first is the cause of all that follows, we must
conclude that from Him proceeds all intellectual power. In like
manner, since He is the First Being, and all other beings pre-exist in
Him as in their First Cause, it follows that they exist intelligibly
in Him, after the mode of His own Nature. For as the intelligible
types of everything exist first of all in God, and are derived from
Him by other intellects in order that these may actually understand;
so also are they derived by creatures that they may subsist. Therefore
God so moves the created intellect, inasmuch as He gives it the
intellectual power, whether natural, or superadded; and impresses on
the created intellect the intelligible species, and maintains and
preserves both power and species in existence.
Reply Obj. 1: The intellectual operation is performed by the
intellect in which it exists, as by a secondary cause; but it proceeds
from God as from its first cause. For by Him the power to understand
is given to the one who understands.
Reply Obj. 2: The intellectual light together with the likeness of
the thing understood is a sufficient principle of understanding; but
it is a secondary principle, and depends upon the First Principle.
Reply Obj. 3: The intelligible object moves our human intellect, so
far as, in a way, it impresses on it its own likeness, by means of
which the intellect is able to understand it. But the likenesses
which God impresses on the created intellect are not sufficient to
enable the created intellect to understand Him through His Essence,
as we have seen above (Q. 12, A. 2; Q. 56, A. 3). Hence He moves the
created intellect, and yet He cannot be intelligible to it, as we
have explained (Q. 12, A. 4).
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